scholarly journals Franchise in Islamic Law Perspectives

Al-Mizan ◽  
2017 ◽  
Vol 13 (2) ◽  
pp. 121-139
Author(s):  
Mustofa Mustofa
Keyword(s):  
Islamic Law ◽  
Self Esteem ◽  
Business Development ◽  
The West ◽  
Economic Discourse ◽  
Important Thing ◽  
New Graduates ◽  
Islamic Economic ◽  
The Times ◽  
Islamic Values

Franchising is a trend of effective and efficient business development in the present, because it is very beneficial material can also be a smart solution to minimize the sense of prestige or low self-esteem to sell or entrepreneurship for new graduates or scholars who have just completed their studies. Likewise for beginner entrepreneurs who are still afraid of the loss that is always haunting, Francise is one solution. Apart from being able to bring big and fast profits, it can also bring prestige to the managers. The development of a franchise that is very fast on the ground is expected to raise questions whether the Francise system or franchise is in accordance with Islamic values? In the context of classical fiqh, the term franchise is not known. For this reason, it is necessary to discuss Islamic economic discourse with this franchise pattern, so that we can speak classically: "can take the bad and the bad" from the franchise system that was born from the west. Like clothing fashion that comes from abroad, it must be adapted to the provisions of the Shari'a, besides clothing is really fashionable and trendy, but the important thing must also be to close the genitals. For a Muslim, muamalah is worldly freedom, for which the perpetrator is given the freedom to develop and create according to the progress of the times. Even so, freedom in making rules in bermu'amalah can not get out of shari'ah values.

Rekonstruksi Metodologi Fikih Kontemporer

2018 ◽  
Vol 12 (2) ◽  
pp. 329-340
Author(s):  
Ansori Ansori
Keyword(s):  
Islamic Law ◽  
Important Lesson ◽  
Important Thing ◽  
Legal Provision ◽  
Global Era ◽  
The Times

One of the causes of underdevelopment of Muslims is when fiqh is positioned equivalent to naṣṣ (Holy Scripture). When fiqh is equated with naṣṣ, fiqh becomes sacred, there is no courage for people to criticize it, let alone make changes to existing fiqh provisions. As a product of reason (ijtihād), fiqh is not intended as a final legal provision. The ijtihād carried out by the generation after the death of the Prophet Muhammad must be made an important lesson for the need for the development of Islamic law (fiqh) to keep abreast of the times. Another important thing is that applying fiqh law must not only follow fiqh products, but also must understand the process. This means that knowing the methods used by jurists (fuqahā’) to process fiqh births should not be ruled out. Understanding the methods used by jurists (fuqahā’) will open the development of fiqh in the global era, so that fiqh products as a guideline for Muslims will remain relevant and responsive and able to solve contemporary problems.

scholarly journals Fleksibelitas Hukum Ekonomi Syariah

2018 ◽  
Vol 1 (2) ◽  
pp. 161
Author(s):  
Murtadho Ridwan
Keyword(s):  
Literature Review ◽  
Islamic Law ◽  
Economic Law ◽  
The Law ◽  
Islamic Economic ◽  
The Times ◽  
To Receive

<p><em>This study aims to examine the flexibility of Islamic law in general and the flexibility of Islamic law in particular. This study is a literature review. Data is collected from various works that have been produced by the scholars and analyzed descriptively. The results of the study show that in general, Islamic law is divided into two types; First, Islamic law is static (fixed) and will not change, this type of law is based on Nash qath'i. Second, Islamic law that is flexible (dynamic) that can change according to the demands of the times, this type of law is based on the results of ijtihad. Many flexible laws are found in the law of muamalat (Islamic economics) and this has happened since the beginning of Islam. There are many examples of the flexibility of Islamic economic law, including: Umar stopped distributing the land from the war, even though the Messenger of Allah had distributed the land; Umar stopped the portion of the zakat property for the convert group even though they belonged to eight groups who were entitled to receive zakat shares; Umar made a policy to excise non-Muslim traders as big as Usyur (10%) and Dzimmah Expert traders by 5% when they entered the Islamic region; and Umar founded the Diwan (Baitul Mal) even though it never existed at the time of the Prophet.</em><strong><em></em></strong></p>

scholarly journals PEDAGOGIK EKONOMI SYARIAH DALAM ISLAM

2021 ◽  
Vol 2 (2) ◽  
pp. 100
Author(s):  
Maryati Mallongi
Keyword(s):  
Economic System ◽  
Islamic Law ◽  
Basic Needs ◽  
Prototype System ◽  
Economic Problems ◽  
Distribution Of Wealth ◽  
Main Challenge ◽  
Islamic Religion ◽  
Islamic Economic ◽  
Islamic Values

Islamic economics pedagogically is a system of knowledge that studies economic problems. The implementation of this system applies Islamic law. As a prototype system that has its own characteristics, Islamic economics is applied based on the Qur'an, As-Sunnah, Ijtima', and Ijtihad/Qiyas. Its implementation is carried out following the principles; (1) Tawhid and Brotherhood, (2) Work and Productivity; and (3) Fair Distribution of Wealth. The objective of sharia economics is to meet the basic needs of mankind based on Islamic values. Islamic economics is not only a practical system, but also a pedagogical system of knowledge that contributes to knowledge and enlightenment of the economic system. The main challenge of the Islamic economic system lies in its epistemological and terminological problems which are still interpreted as mere normative doctrines of the Islamic religion. The Islamic economic system in today's contemporary era must be able to interpret its existence as a science that becomes a humanist alternative for the inequalities of the failed global economic system and is able to establish the system as a pedagogic.

scholarly journals TRADISI MOING KE KUBURAN PADA 1 SYAWAL HARI RAYA IDUL FITRI DI DESA SIMPANG EMPAT, KECAMATAN TANGARAN, KABUPATEN SAMBAS

2020 ◽  
Vol 3 (2) ◽  
Author(s):  
Hadi Wiryawan
Keyword(s):  
Data Collection ◽  
West Kalimantan ◽  
Important Thing ◽  
The Past ◽  
Collection Process ◽  
Data Collection Process ◽  
The Times ◽  
Islamic Values

AbstractThis paper would like to explain the hadith study of the tradition of "moing to the grave" conducted on 1 Shawwal of Idul Fitri in Simpang Empat village, Tangaran District, Sambas Regency, West Kalimantan Province. As for the data collection process, it is more dominant by taking the results of the interviews, also by including the literature that discusses this. The results of this study indicate that the tradition of moing to the grave has existed since the past and continues to develop along with the times. In addition, the tradition has Islamic values in it, namely: silaturahim, forgiving, and praying. Besides this tradition shows a lot of wisdom in it namely; remembering death, friendship, increasing the spirit of worship, and the most important thing is getting the reward.Keyword: moing ke kuburan; ziarah kubur; idul fitri AbstrakTulisan ini hendak menjelaskan kajian hadis mengenai tradisi “moing ke kuburan” yang dilakukan pada 1 Syawal hari raya Idul Fitri di desa Simpang Empat, Kecamatan Tangaran, Kabupaten Sambas, Provinsi Kalimantan Barat. Adapun dalam proses pengambilan data lebih dominan dengan mengambil dari hasil wawancara, juga dengan menyertakan literatur-literatur yang membahas hal demikian. Adapun hasil dari penelitian ini menunjukkan bahwasanya tradisi moing ke kuburan telah ada sejak dahulu dan terus berkembang dengan seiring perkembangan zaman. Selain itu, tradisi tersebut memiliki nilai-nilai Islam di dalamnya yakni: silaturahmi, bermaaf-maafan, dan berdoa. Selain itu tradisi tersebut menunjukkan banyak hikmah di dalamnya yakni; mengingat kematian, silaturahmi, meningkatkan semangat beribadah, dan yang paling penting adalah mendapatkan pahala.Kata kunci: moing ke kuburan; ziarah kubur; idul fitri

scholarly journals PELAKSANAAN PRODUKSI PRODUK HALAL FOOD MENGGUNAKAN AKAD KERJASAMA DI TINJAU DARI PRINSIP TABADUL AL-MANAFI DAN AN’TARADHIN

2021 ◽  
Vol 3 (1) ◽  
pp. 10-24
Author(s):  
Neni Hardiati ◽  
Atang Abdul Hakim
Keyword(s):  
Islamic Law ◽  
Economic Activities ◽  
Literature Study ◽  
Cooperation Agreement ◽  
Philosophical Foundations ◽  
The People ◽  
Halal Food ◽  
The Law ◽  
Islamic Economic ◽  
Islamic Values

Cooperation agreement in the principles of Tabadul al-manafi and An'taradhin is very effectively applied. For this is evident from the fundamentals of the law. This principle is aqidah, shari'ah and morals. This economic system is based on Islamic values, namely equality, usefulness, balance, kindness and universality (rahmat li al-aalmin), so that the people of Indonesia in the future experience improved economic welfare on the basis of sharia principles. According to thrifty authors that the cooperation agreement has the benefit to be applied to the actors of the production of halal food products.  The source of the law that underlies all economic activities, and other philosophical foundations of Islamic law that form the basis in developing the Islamic economy anywhere and in any form, and should not be out of the sharia corridor. Benefit is the main objective in Islamic economic activities and avoids all forms of normality. Through this paper by qualitative research method, with normative juridical approach through literature study. So that with this method can be excavated filosifis values in the development of Islamic economy in the field of halal product production.

scholarly journals TEORI RASIONALITAS DALAM PANDANGAN ILMU EKONOMI ISLAM

2021 ◽  
Vol 1 (1) ◽  
pp. 34
Author(s):  
Herlan Firmansyah
Keyword(s):  
Islamic Law ◽  
Socialist Economy ◽  
Economic Rationality ◽  
Homo Economicus ◽  
Economic Behaviour ◽  
Basic Model ◽  
Islamic Economic ◽  
Rationality Theory ◽  
Economic Motives ◽  
Islamic Values

ABSTRAKPandangan tentang konsep rasionalitas memiliki konsekuensi terhadap perilaku manusia dalam melakukan tindakan ekonomi dan tujuan-tujuan hidupnya. Rasionalitas ekonomi yang dibangun oleh konsepsi homo economicus sebagaimana dikembangkan dalam ekonomi kapitalis dan sosialis berbeda dengan rasionalitas ekonomi yang dibangun oleh konsepsi homo islamicus sebagaimana dikembangkan dalam ekonomi Islam. Tujuan dari artikel ini yaitu untuk menganalisis teori rasionalitas dalam perspektif ekonomi Islam. Kesimpulan dari artikel ini yaitu banyak ekonom Muslim yang tidak puas dengan konsep homo economicus sebagai model dasar perilaku ekonomi manusia. Karena itulah, ekonom Muslim pun menggantinya dengan konsepsi homo islamicus sebagai model dasar perilaku ekonomi yang sesuai dengan fitrah hakiki manusia. Istilah  homo islamicus mengacu kepada perilaku individu yang dibimbing oleh nilai-nilai Islam. Rasonalitas yang dibangun oleh konsepsi homo islamicus berpandangan bahwa segenap tindakan ekonomi tidak hanya menuruti hasrat-hasrat alamiah manusia tetapi harus didasarkan kepada kebenaran dan kebajikan. Jalan untuk mencapai rasionalitas ini tidak lain adalah mensubordinatkan motif, pikiran, orientasi, kehendak dan perilau ekonomi kepada aturan dan moralitas yang ditentukan oleh syariat Islam. ABSTRACTThe view of the concept of rationality has consequences for human behaviour in carrying out economic actions and life goals. The economic rationality built by the conception of homo economicus as developed in a capitalist and socialist economy is different from the economic rationality built by the conception of homo islamicus as developed in Islamic economics. The purpose of this article is to analyze the rationality theory from an Islamic economic perspective. The conclusion of this article is that many Muslim economists are dissatisfied with the concept of homo economicus as a basic model of human economic behaviour. For this reason, Muslim economists also replaced it with the conception of homo islamicus as a basic model of economic behaviour in accordance with human nature. The term homo islamicus refers to individual behaviour that is guided by Islamic values. The rationality built by the conception of homo Islamic holds that all economic activity does not only comply with natural human desires but must be based on truth and virtue. The way to achieve this rationality is none other than subordinating economic motives, thoughts, orientation, will and behaviour to the rules and morality determined by Islamic law.  

scholarly journals Contextualization of The Istiṣḥāb Wa Sadd Al-Żarī’ah Towards Islamic Economic Practices in Indonesia

Al-'Adl ◽  
2021 ◽  
Vol 14 (2) ◽  
pp. 98
Author(s):  
Hendri Hermawan Adinugraha ◽  
Fahrodin Fahrodin ◽  
Ade Yusuf Mujaddid
Keyword(s):  
Decision Making ◽  
Islamic Law ◽  
Data Sources ◽  
Legal Decision ◽  
Economic Problems ◽  
Legal Decision Making ◽  
Economic Practices ◽  
Interpretive Methods ◽  
Islamic Economic ◽  
The Times

Istiṣḥāb wa sadd al-żarī’ah are two methods of legal decision making in Islam among other methods, whose application always rests on the concept of maṣlahāt. This study describes how the application of istiṣḥāb wa sadd al-’arī’ah to contemporary economic problems in Indonesia. This research is a research library. Data sources are literature or come from various literatures, including books, journals, newspapers, documents, etc. which are relevant to the contextualization of istiṣḥāb wa sadd al-żarī’ah in Islamic economic practices in Indonesia. Data collection techniques in this study used editing, organizing, and finding. Data analysis in this study used deductive and interpretive methods. The results showed that the method of istiṣḥāb wa sadd al-żarī’ah is still very relevant for contextualizing Islamic law in Indonesia in the midst of efforts to oppose social change in facing the challenges of the times, especially in fields related to social and economic practices in Indonesia. Its application still refers to the objectives of Islamic law (maqāṣid al-syarī’ah) and always takes into account the values of mafsadāt and maṣlahāt in istinbaṭ al-hukm.

scholarly journals POLITIK HUKUM ISLAM DAN MAQASID AL-SYARIAH

2019 ◽  
Vol 4 (1) ◽  
pp. 57
Author(s):  
Miskari Miskari
Keyword(s):  
Islamic Law ◽  
Human Life ◽  
Real Life ◽  
Self Esteem ◽  
The State ◽  
The World ◽  
Islamic Values

Abstrack: This study will discuss the Politics of Islamic law and maqashid sharia, where both meet at the same point, namely the benefit of the nation and the state and its people both in the world and in the hereafter. In order to realize the Islamic values of Islamic legal politics into real life, fukaha (Islamic law experts) launched a theory, among others, maqashid syari'ah (the objectives of Islamic law). The Maqashid Shari'ah aspect divides three complementary priority scales. First, dharury, as a necessity or necessity, is something that must exist for the sake of human life. If something doesn't exist, then human life will definitely be destroyed. The goals of the daruri are to save religion, soul, reason, property, descent and self-esteem (hurdles, pride or honor). For example, to save lives, the Qur'an instructs humans to eat, but they cannot overdo it. Second, Hajy, or needs, meaning, something is needed for the survival of human life. If something does not exist, then human life will not experience destruction, but difficulties will confront. Third, tahsiny, or decorative-ornamental processes. That is, the absence of decorative-ornamental matters will not destroy the purpose of dharury.Keyword: Politics; Islamic Law; Maqashid Syariah

scholarly journals LEGISLASI HUKUM EKONOMI SYARIAH: STUDI TENTANG PRODUK REGULASI HUKUM EKONOMI SYARIAH DI INDONESIA

2018 ◽  
Vol 1 (2) ◽  
Author(s):  
Panji Adam
Keyword(s):  
Legal System ◽  
Islamic Law ◽  
System Component ◽  
Legislative Process ◽  
Significant Development ◽  
Legal Norms ◽  
Economic Law ◽  
Islamic Economic ◽  
Islamic Values ◽  
Law Regulation

ABSTRAK Legislasi adalah proses yang berlangsung di lembaga legislatif, yakni pembuatan dan pengundangan peraturan perundang-undangan. Materi hukum Islam dapat menjadi muatan dalam proses legislasi melalui mekanisme positivisasi. Salah satu sub bidang dalam kajian hukum Islam adalah hukum ekonomi syariah. Hukum ekonomi syariah merupakan subsistem dalam sistem hukum Islam yang dari waktu ke waktu mengalami perkembangan yang cukup signifikan. Oleh karena itu perlu adanya positivisasi hukum melalui upaya legislasi hukum. Tujuan penelitian ini pertama untuk mengetahui kedudukan hukum ekonomi syariah menurut konsep sistem hukum; kedua, untuk mengetahu produk regulasi hukum ekonomi syariah apa sajakah yang bersumber dari norma hukum Islam. Hasil penelitian menunjukan bahwa, pertama, komponen sistem hukum terdiri atas 3 unsur, yaitu struktur, substansi dan budaya hukum. Kedudukan hukum ekonomi syariah dalam ketiga sistem hukum tersebut sudah teraplikasikan. Hal ini dapat dilihat dari banyaknya lembaga-lembaga atau pranata-pranata ekonomi yang berbasiskan nilai-nilai syariah. Terdapat beberapa regulasi dibidang hukum ekonomi syariah yang telah dibuat oleh lembaga legislatif yang bersumber dari norma-norma hukum Islam; kedua, produk-produk regulasi dibidang hukum ekonomi syariah yang bersumber dari noma-norma hukum Islam antara lain adalah sebagai berikut: (1) UU No. 23 Tahun 2011 tentang Pengelolaan Zakat; (2) UU No. 41 Tahun 2004 tentang Wakaf; (3) UU No. 19 Tahun 2008 tentang Surat berharga Syariah Negara; dan (4) UU No. 21 Tahun 2008 tentang Perbankan Syariah.  Kata Kunci: Legislasi, Hukum Ekonomi Syariah, Regulasi   ABSTRACT Legislation is the process that takes place in the legislature, namely the making and enactment of laws and regulations. Islamic legal material can be the content of the legislative process through the positivisation mechanism. One sub-field in the study of Islamic law is sharia economic law. Sharia economic law is a subsystem in the Islamic legal system that from time to time experiences significant development. Therefore, it is necessary to have legal positivisation through legal legislation efforts. The purpose of this study is first to determine the position of sharia economic law according to the concept of the legal system; secondly, to find out what products of Islamic economic law regulation derive from Islamic legal norms. The results of the study show that, first, the legal system component consists of 3 elements, namely the structure, substance and culture of law. The position of Islamic economic law in the three legal systems has been applied. This can be seen from the number of economic institutions or institutions based on Islamic values. There are several regulations in the field of sharia economic law that have been made by the legislature which are derived from Islamic legal norms; second, regulatory products in the field of Islamic economic law derived from Islamic legal norms include the following: (1) Law No. 23 of 2011 concerning the Management of Zakat; (2) Law No. 41 of 2004 concerning Waqf; (3) Law No. 19 of 2008 concerning State Sharia Securities; and (4) Law No. 21 of 2008 concerning Islamic Banking. Keyword: Legislation, Sharia Economic Law, Regulation  

scholarly journals “AKTIVASI” MAKNA-MAKNA TEKS DENGAN PENDEKATAN KONTEMPORER: Epistemologi Hermeneutika Subjektif-Fiqhiyyah El-Fadl

2017 ◽  
Vol 28 (1) ◽  
Author(s):  
Khabibi Muhammad Luthfi
Keyword(s):  
Discourse Analysis ◽  
Islamic Law ◽  
The West ◽  
Philosophical Approach ◽  
Interpretive Community ◽  
Community Or ◽  
Muslim Intellectuals ◽  
The Times ◽  
Lending Institutions

<div class="Section1"><p class="Iabstrak"><strong>Abstract</strong>: <em>This paper aims to review the use of hermeneutics Khaled M. Abou El-Fadl in finding a potential meaning of the text Quran and the hadith in terms of epistemology. It departs from El-Fadl is one of the contemporary Muslim intellectuals who has criticized the authoritarianism of most Muslims to be removed because against God and just believe in the single meanings. Though the text made by God to contain the potential meanings can be harmonized and contextualize the demands of the times. In addition, hermeneutic departing from the study of Islamic law or fiqh, which is often confused with the Quranic text or as fiqh is the text itself. With a philosophical approach based on literature data and discourse analysis found that El-Fadl offers hermeneutics subjective-fiqhiyyah based on the interaction between the text and the interpretive community and "a little concerned" about the role of the author or the Lord so as to present a reinterpretation of the text in the form of the potential meaning of the text which at the same time avoiding the imposition of the single meaning that generally do lending institutions fatwa. Besides that distinguishes it from other contemporary hermeneutics Muslim intellectuals or philosophers west are El-Fadl did not recognize the individual's ability to interpret text, but "community" or in the language of jurisprudence called mujtahid jam'ī and was able to explain the position of God in the stage of interpreting the text without having to remove it as subjective hermeneutics of the West.</em></p><p class="Iabstrak"><strong>Abstrak: </strong>Tulisan ini bertujuan mengulas hermeneutika yang digunakan Khaled M. Abou El-Fadl dalam menemukan potensi-potensi makna dalam teks Alquran dan hadis ditinjau dari epistemologi. Ini berangkat dari El-Fadl merupakan salah satu intelektual muslim kontemporer yang kritis atas otoritarianisme sebagian umat muslim harus dihilangkan karena melawan Tuhan dan hanya percaya terhadap pemaknaan tunggal. Padahal teks yang dibuat oleh Tuhan mengandung potensi-potensi makna yang bisa diselaraskan dan dikontekstualisasikan dengan tuntutan zaman. Selain itu hermeneutikanya berangkat dari kajian hukum Islam atau fikih yang sering tertukar dengan teks Alquran atau seolah fikih adalah teks itu sendiri. Dengan pendekatan filosofis berbasis data pustaka dan analisis wacana, ditemukan bahwa El-Fadl menawarkan hermeneutika subjektif-<em>fiqhiyyah</em> yang berbasis pada interaksi antara teks dan komunitas interpretasi dan “sedikit peduli” terhadap peran pengarang atau Tuhan sehingga mampu menghadirkan pemaknaan ulang terhadap teks berupa potensi-potensi makna teks yang sekaligus menghindari pemaksaan terhadap pemaknaan tunggal yang umumnya dilakukan lembaga pemberi fatwa. Selain itu yang membedakannya dengan hermeneutika intelektual muslim kontemporer lain atau filosuf Barat adalah El-Fadl tidak mengakui kemampuan individu dalam menafsirkan teks, melainkan “komunitas” atau dalam bahasa fikih disebut <em>mujtahid jam’ī</em> dan mampu menjelaskan posisi Tuhan dalam tahapan menafsirkan teks tanpa harus menghilangkannya sebagaimana hermeneutika subjektif dari Barat.</p></div>

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